Some essential excellent qualities, especially during dispute
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Stand Out Firmly For Justice
Allah [The Most High] said:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَاۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا
O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do. [An-Nisaa. 135]
Imam Ibn Al-Qayyim, may Allah have mercy upon him] said:
Allah, Glorified be He and free is He from all imperfections, commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally, and the affair that is most worthy of being established with justice are the statements and methodology related to the commands of Allah as well as everything that Allah has (revealed in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to Allah’s command and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger [peace and blessings of Allah be upon him] was sent with. The establishment of justice is the responsibility of those entrusted with the task of conveying Islam after the death of the Messenger, and this task cannot become a reality unless one establishes it based on pure justice and sincerity to Allah- (sincerity) based on Allah’s Book, to Allah’s Messenger (by adhering to his guidance), and sincere dealings and advice when dealing with Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect, and path the determinant of truth and the distinction between (truth and falsehood) by showing enmity to the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with [i.e. without sound proofs based on the Book and the authentic Sunnah], because where is that command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation!
Then Allah said: [شُہَدَآءَ لِلَّهِ – As witnesses to Allah]: A witness presents information about something; so if he presents credible information, he is a just witness and his (statement) is accepted; but if he gives false information, he is a false witness. Allah [The Exalted] commands us to stand out firmly as just witnesses for His sake, therefore it has to be carried out for the Sake of Allah and not for other than Allah. In [Surah Al-Maa’idah Ayah 8, Allah said]:
[كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِۖ – Stand out firmly for Allah and be just witnesses]. This Ayah establishes four affairs: stand out firmly for justice and do so for the sake of Allah; witness to justice and do so for the Sake of Allah.
Then Allah [The Exalted] said: [وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَۚ – Even though it be against yourselves, or your parents, or your kin]. Allah [Glorified be He and free is He from all imperfections] commands us to stand out firmly for justice and testify, even if it were someone who is the most beloved person to us. A person should stand out firmly for justice (for or against) himself, his two parents, his close relatives, and his best friend among the people. If a person’s love for himself, his parents, and his relatives prevents him from standing out firmly for the truth against them, especially if the truth is with someone he hates and regards as an enemy due to them, then none would stand out firmly for justice in such circumstances except one whose love for Allah and His Messenger is more than their love for everyone else. Also, a person has to establish justice when dealing with his enemies and that one who deprives him of his rights because it is not permissible that hatred for his enemies leads him to be unjust towards them, just as it is not permissible that love of himself, his parents and relatives makes him abandon standing firmly for justice against them. Therefore, hatred harboured against someone should not lead him to falsehood, and love (of himself, parents, and relatives) should not make him fall short in establishing truth, just as one of the pious predecessors said, “The just person is that one who when angry, his anger does not lead him to falsehood, and when he is pleased it does not remove him from the truth”. The two Ayaat of the Qur’an [i.e. Surah An-Nisaa 135 and Surah Al-Maa’idah 8] convey two rulings and they are: standing out firmly for justice and making a truthful testimony on behalf of one’s allies and enemies.
Then Allah [The Exalted] said: [إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَاۖ – Be he rich or poor, Allah is a Better Protector to both (than you)]- meaning, Allah is the Lord of both of them and their Protector, and they are both His servants. It may be that you become fearful of standing firmly for justice by testifying against a rich person or a poor person – either fearing that the rich person might lose his wealth or because the poor person has nothing, so your heart becomes lackadaisical about standing out firmly for the truth. Therefore, it should be said to them, “Allah is a better Protector of both the rich and poor person. Allah knows the affair of the rich person more than you and He is more Merciful to the poor than you, therefore, do not refrain from standing out firmly for the truth and from giving testimony (for or against) the rich or the poor.
Then Allah said: [فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْۚ – So follow not the lusts (of your hearts), lest you may avoid justice]. Meaning, Allah forbids (His slaves) from following desires, which will lead them to abandon justice.
Then Allah [The Exalted] said: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do]- meaning, Allah [Glorified be He and free is He from all imperfections] mentions two reasons that will inevitably lead to concealment of truth then He warned against them and issued a threat: the first of them is distortion and the second is to turn away from giving truthful witness. That is because when a proof that supports the truth is manifested and the one who wants to repel it finds no way of doing so, he refrains from mentioning it and thus becomes a silent devil, and sometimes he distorts it. Distortion is of two types -distorting words and meanings. Distorting words occur when one utters a word in a context in which it does not establish the truth – either adding to the word, omitting something from it, or substituting it with something else to the extent that the listener is made to believe something, whilst something else is intended, just as the Yahood [i.e. those Yahood who disbelieved in the Prophet and hated him in Madeenah] used to distort words when giving Salaam to the Prophet [i.e. saying As-Saamu Alayka (death be upon you), instead of saying Assalaamu alaykum)]. This is one type of distortion. The second type of distortion is related to meanings – distorting the wording, giving it an interpretation that is not intended by the one who uttered it and pretending not to know its unintended meaning; or dropping other meanings intended by it. Allah [The Exalted] said: [وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا – and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do].
When it is the case that a witness is required to bear witness based on what the affair should be [i.e. the complete truth], therefore neither should he hide nor change it. Turning away from the testimony is tantamount to concealment and distortion is tantamount to alteration and substitution. Therefore, contemplate this Ayah and the treasures of knowledge it contains. The faith of a person cannot be complete, except through accepting the texts of the Shariah and calling the people to them – neither turning away from them at times nor distorting them at other times. [1]
Avoid False Analogy
Allah [The Most High] said that the brothers of Prophet Yusuf [peace be upon him] said about him and his brother Bin Yameen: [إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ َ – “If he steals, there was a brother of his [Yusuf (Joseph)] who did steal before (him)]. [Surah Yusuf. Ayah 77]
Imam Ibn Al-Qayyim [may Allah have mercy upon him] stated: Allah informs us about Yusuf’s brothers that when they found the (golden) bowl in their brother’s (Bin Yamin) bag, they said: “If he steals, there was a brother of his (Yusuf) who did steal before (him).” Therefore, they did not draw a (sound) comparison (regarding this affair) between the basis of the affair and its shared characteristics based on a (sound) reason nor its evidence; but rather they attached one to the other without comprehensive evidence other than the mere similarity between Bin Yamin and Yusuf (as blood brothers); so, they said, “This is analogy regarding the similarity between him and his brother in many ways, and that this one (Bin Yamin) has committed theft just as that one (Yusuf) committed theft (in the past). This (analogy of theirs) is a void comparison between similarities (in the reality of this specific affair) and an analogy based on a mere comparison between (two) images that is devoid of a shared cause (or reason) that would necessitate that the two are the same. It is a corrupt analogy. The similarity due to being blood brothers is not a shared cause (or reason) for being similar with regards to committing theft. There is no evidence of similarity in this, so the comparison is one devoid of a (sound or real) shared reason (or cause) and its evidence. [2] [End of quote]
Avoid Burdensome Speech
The Messenger [peace and blessing of Allah be upon him] said: “Indeed, Allah hates the eloquent one among men who moves his tongue round (within his teeth), as cattle do”. Al-Allaamah Abdul Muhsin Al-Abbaad [may Allah preserve him] said: “The person intended in this hadeeth is the one who speaks eloquently while using obscure or ambiguous language, immerses himself in speech and burdens himself. He burdens himself in speech and thus utters something blameworthy. However, if this [eloquence] is not done by way of burdening oneself in speech, such as the one whom Allaah has granted eloquence and he utilises it in his speech to clarify the truth, then this is not blameworthy. Allaah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous, and burdensome speech. This person is likened to a cow that moves its tongue round [among its teeth] when eating. It is said that a cow is not like other animals because other animals use their teeth but a cow uses its tongue. This hadeeth forbids the likes of this action [i.e. eloquent burdensome speech] and the one who does so is hated by Allah. [3]
Do Not Be Quarrelsome
The Prophet [peace and blessings of Allah be upon him] said, “The most hated of men in the sight of Allah is the one who is most quarrelsome”. Al-Allaamah Zayd Bin Haadi al-Mad’khali [may Allah have mercy upon him] said: “A warning against (blameworthy) argumentation, falling into wicked behaviour and its evil, especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so; but he should be just in his argument so that he does not enter into oppression or error, and Allah knows best. The hadeeth is related to a warning against lying during argumentation, falsehood, and adorned speech within it until one changes falsehood into truth and truth into falsehood; not bothered about making an oath, lying, or giving false witness. All this occurs from an extremely quarrelsome person, who goes into excess in the affair and does not feel shy in the presence of Allah- neither fears punishment in this life nor the next life. When it is the case that the extremely quarrelsome person is blameworthy, then indeed the person who has good conduct – if entitled to something – during an argument and other affairs will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Shariah judge. This is one of the characteristics of the people of Imaan – those whom Allah praised in the Qur’an and the Prophet [peace and blessings of Allah be upon him] praised them in the pure Sunnah. [4]
Umm Salamah [may Allah be pleased with her] reported that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Indeed, I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hellfire and let him not take it”.
Some Benefits Derived From This Hadeeth:
The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent, but the (mere) judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].
This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen. This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood concerning what is hidden within it.
This hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he is a falsifier because, in reality, a judgement cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].
This hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.
In this hadeeth is proof that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. This hadeeth shows us that the Mujtahid is forgiven (when he makes a mistake).[5]
The Status of a Person or His Qualifications Should Never Be Given Precedence Over Truth
Imam Ash-Shawkani, may Allah have mercy upon him, said:
We often see a man who holds a belief that aligns with truth and correctness. However, when he speaks to someone who disagrees with him- one who is inclined towards something of the innovated matters in the religion, and especially if that person holds a position of leadership or worldly wealth, not to mention a king, he agrees with him, strengthens, supports and aids him against others.
The least in such circumstances is that he would hide what he believes is the truth and show contempt – in the presence of a person from whom it is neither possible to receive harm nor benefit – towards what has become clear to him is the right thing, so, what about someone from whom harm and benefit are possible? This behavior is essentially prioritizing worldly things and the life of this world over the religion and the afterlife. If he observed and reflected upon what has happened to him, he would have realised that his inclination toward the (vain) desires of a man, two men, three or more individuals – among those he compliments within that gathering, conceals the truth to be in agreement with them and to gain affection, acquire their possessions, and avoid being isolated by them -is a deficiency in upholding the truth and tantamount to exalting falsehood. If it were not for the fact that these individuals hold a higher position in his eyes than the Lord, he would not have been inclined to their (vain) desires and abandoned what he knows to be what Allah wants and demands from His servants. [6]
Beware of Lying and False Representation
Imam Ibn al-Qayyim, may Allah have mercy upon him, said:
Beware of kadhib [lying], for indeed it corrupts one’s ability to illustrate information based on what it should be in reality. It corrupts one’s ability to illustrate information and his ability to teach the people. The liar portrays what is non-existent as something present and what is present as something non-existent. He portrays truth as something false and falsehood as something true; he portrays good as evil and evil as good, so this corrupts his conception and knowledge, which then becomes a punishment upon him. Then he portrays what is not true to the one deceived by him – the one who is inclined towards him- so he corrupts his conception and knowledge. The soul of the liar turns away from the existing reality -inclined towards what is non-existent and gives preference to falsehood.
And when his conception and knowledge is corrupted, which is the basis of every wilful chosen deed, his deeds become corrupt and marked by lies, so those deeds would emanate from him just as lies emanate from the tongue- he neither benefits from his tongue nor his deeds. This is why lying is the basis [or foundation] of immorality, just as the Prophet [sallal-laahu-alayhi-wasallam] said, “Indeed lies lead to immorality [or wickedness] and indeed immorality [or wickedness] leads to the fire. [Bukhaari 2606/2607]
Firstly lies emerges from the heart and then on the tongue, so it corrupts it; then it transfers to the limbs and corrupts its actions, just as it corrupts the statements of the tongue. Therefore, lying prevails over his statements, deeds and state of affairs; corruption becomes deeply rooted in him and its disease leads to destruction if Allaah does not grant him cure him with the medication of truthfulness, which uproots its (i.e. lying) from its original source.
This is why the basis [or foundation] of all the deeds of the hearts is based on truthfulness; and the basis of their opposites – such as showing off, self-amazement, pride, being glad [with ungratefulness to Allaah’s Favours], conceitedness, boastfulness, insolence, weakness, laziness, cowardice, disgrace and other than them- is lies. The origin of every righteous deed- whether carried out in private or public- is based on truthfulness. And the origin of every corrupt deed – whether carried out in private or public- is lies.
Allaah punishes the liar by preventing him from those affairs that will bring him well-being and benefit, and He rewards the truthful one by granting him the ability to attain the beneficial affairs related to the worldly life and afterlife. There is nothing similar to truthfulness with regards to the manner in which it bring about the affairs of wellbeing in this life and the next, and there is nothing similar to lying with regards to the manner in which it corrupts and harms one’s worldly affairs and the afterlife. [Allaah (The Most High) said]:
[ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ – O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds) [9:119] [هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ- This is a Day on which the truthful will profit from their truth. [5:119]
[ فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ – And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. [47:21]
وَجَاءَ الْمُعَذِّرُونَ مِنَ الْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ الَّذِينَ كَذَبُوا اللَّهَ وَرَسُولَهُ
سَيُصِيبُ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ
And those who made excuses from the Bedouins came (to you, O Prophet) asking your permission to exempt them (from the battle), and those who had lied to Allah and His Messenger sat at home (without asking the permission for it); a painful torment will seize those of them who disbelieve. [9:90] [7]
We ask Allah: [اللهم كما حَسَّنْت خَلْقِي فَحَسِّنْ خُلُقِي – O Allah! Just as You made my external form beautiful, make my character beautiful as well]. [8]
[1] An Excerpt from ‘Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibn Al-Qayyim. Vol 1. Page 300-303
[2] I’laam Al-Muwaqqi’een 1/198. paraphrased:
قوله تعالى : إِن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ
[يوسف: ٧٧]
أخبر عن إخوة يوسف أنهم قالوا لما وجدوا الصواع في رحل أخيهم : إن يَسْرِقُ فَقَدْ سَرَفَ أَخٌ لَهُ مِن قَبْلُ . فلم يجمعوا بين الأصل والفرع بعلة ولا دليلها، وإنما ألحقوا أحدهما بالآخر من غير دليل جامع سوى مجرد الشبه الجامع بينه وبين يوسف، فقالوا : هذا مقيس على أخيه، بينهما شبه من وجوه عديدة، وذاك قد سرق فكذلك هذا ، وهذا هو الجمع بالشبه الفارغ، والقياس بالصورة المجردة عن العلة المقتضية للتساوي، وهو قياس فاسد والتساوي في قرابة الأخوة ليس
بعلة للتساوي في السرقة، ولو كانت حقاً، ولا دليل على التساوي فيها، فيكون الجمع لنوع شبه خال عن العلة ودليلها.
إعلام الموقعين (۱۹۸/۱)
[3] Explanation of Sunan Abu Dawud. Audio number 569
[4] An Excerpt from ‘At-taleeqaatul Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah. 1/26
[5] Saheeh Al-Bukhaari -Kitaab Al-Ahkaam (Book of Judgements): Chapter 29: Hadeeth Number: 7181 with Fat’hul Baari]
[6] An Excerpt from Adabud Talab Wa Muntahaa Al-Adab. Pages 93-95. Slightly paraphrased]
[7] Al-Fawaa’id’ pages 202-203
[8] https://salafidawahmanchester.com/2021/07/31/o-allah-just-as-you-made-my-external-form-beautiful-make-my-character-beautiful-as-well/